宗鏡錄 98.63

98.63

先雲居和尚云。佛法有什麼多事。行得即是。但知心是佛。莫愁佛不解語。欲得如是事。還須如是人。若是如是人。愁箇什麼。若云如是事即不難。自古先德。淳素任真。元來無巧。設有人問。如何是道。或時答㼾甎木頭。作麼皆重。元來他根本脚下實有力。即是不思議人。把土成金。若無如是事。饒爾說得蔟華蔟錦相似。直道我放光動地。世間更無過也。盡說却了。合殺頭。人總不信受。元來自家脚下虛無力。釋曰。雲居和尚。乃物外宗師。此土七生為善知識。道德孤邁。智海泓深。具大慈悲。常盈千眾。所示徒云。但知心是佛。莫愁佛不解語者。此為今時學人。一向外求但學大乘之語。不能返本內自觀心。明見天真之佛。若了此心佛。即自然智。無師之智現前。何煩外學。如云從門入者非寶。又云。從天降下即貧窮。從地涌出却富貴。若從心地涌出智寶。有何窮盡。故云。無盡之藏。但若得心真實去。根脚下諦去。自然出語盡與實相相應。言下救人生死。變凡為聖。捉礫成金。道有亦得。道無亦得。句句悉成言教。若也心中未諦。圓信不成。空任虛浮只成自誑。直饒辯說縱橫。只增狂慧。設或說得天華墜。石點頭。事若不真。總成妖幻。所以志公見雲光法師講法華經。感天華墜。云。是齩蚤之義。是先聖誠言。實為後學龜鏡。可以刻骨。可以。書紳。今遍搜揚。深有。意矣。

The late Venerable Yunju said: “What complications are there in the Buddhadharma? If you can practice it, that is it. Just know that the mind is the Buddha, and do not worry that the Buddha cannot speak. If you wish to attain such a matter, you must still be such a person. If you are such a person, what is there to worry about? If you say that such a matter is not difficult, the ancient masters of old were simple, pure, and followed their genuine nature; originally they had no artifice. Suppose someone asked, ‘What is the Way?’ They might sometimes reply, ‘Broken tiles and pieces of wood.’ Why were all [their words] weighty? Because originally they truly had strength beneath their feet; they were inconceivable people who could turn earth into gold. If one lacks such a matter, even though one speaks as elaborately as clustered flowers and bundled brocade, claiming directly, ‘I emit light that shakes the earth, and in the world there is nothing surpassing it,’ when you have finished speaking, bringing it to a close, people will not believe or accept it at all. This is because there is no strength beneath one’s own feet.”

Explanation: Venerable Yunju was an ancestral teacher who stood beyond worldly things; in this land, he was a good spiritual friend across seven lifetimes. His virtue and conduct were uniquely preeminent, and his ocean of wisdom was profound and deep. Endowed with great compassion, his congregation constantly filled to a thousand people. When he instructed his disciples, saying, ‘Just know that the mind is the Buddha, and do not worry that the Buddha cannot speak,’ this was directed at current practitioners who constantly seek outward, only studying the words of the Mahāyāna, unable to return to the root and inwardly contemplate the mind to see clearly the naturally true Buddha. If one penetrates this mind-Buddha, spontaneous wisdom and teacherless wisdom will manifest before one—why bother with external study? As it is said, ‘What enters through the gate is not treasure.’ It is also said, ‘Falling from heaven brings poverty; gushing forth from the earth brings wealth.’ If the treasure of wisdom gushes forth from the citta-ground, what exhaustion could there be? Therefore it is called the ‘inexhaustible treasury.’ Provided that one attains the reality of the mind and becomes genuine beneath one’s feet, all words uttered will naturally accord with the true characteristic: in a single phrase saving people from birth and death, transforming the ordinary into the holy, and turning rubble into gold. Saying it is existent is valid; saying it is nonexistent is valid—sentence upon sentence becomes scriptural teaching. If one has not realized certainty within the mind and complete faith is not achieved, empty indulgence in frivolity will only result in self-deception. Even if one’s eloquent explanations are vast and unrestrained, they will only increase wild intellect. Even if one could speak so well that heavenly flowers fell and stones nodded their heads, if the matter is not genuine, it all turns into demonic sorcery. Thus Master Zhi, seeing Dharma Master Yunguang lecture on the Lotus Sūtra and cause heavenly flowers to fall, said: ‘This is the meaning of biting a flea.’ These are the sincere words of the ancient sage, truly a mirror for later students, worthy of being carved into bone and inscribed upon the sash. Now searching them out and publicizing them everywhere is of profound significance.”